Benedict Books

I am sure it is very good writing from an esteemed Doctor of the Catholic Church, but I found it a bit much; not as readable as I thought it would be.

As a teacher, I cannot recommend this translation. The Victorian style may be elegant (as one reviewer suggested) but its overly flowery presentation can get between the reader and the subject, making Catherine sound like she was perpetually floating above the ground instead of living as a citizen of her time who was seeking to know God and live in a very practical manner in the world. The contrast between this translation and the one done by Dr. Suzanne Noffke is marked and I highly recommend the latter instead.

The first two sections of St. Catherine's "Dialogue", the Prologue and the Way of Perfection, are very powerful statements about our relationship to God. In the Prologue we, through Catherine, are speaking to God by expressing our hopes and fears. But in the Way of Perfection it is God who is speaking about His hopes and fears for us and for our society. Thus, the work of Catherine truly represents a dialogue between two parties - us and God.

The remarkable characteristic about this dialogue is that it is similar to the model for dialogue promoted by today's counsellors and psychologists: the model where a staff member first listens to the client before responding with professional expertise in order to respect the freedom of the client. Since her model for dialogue is similar to that of contemporary counsellors, Catherine can be said to be very relevant today.

In the Prologue Catherine opens the discussion by expressing some very human and normal desires. She hopes for the good of herself, of the Church, and of the world. Catherine even manages to present to God a special intention which affirms the Catholic teaching that God knows not only universal, cosmic events, but also ordinary, everyday particular circumstances.

The petitions of Catherine reveal two characteristics of her relationship with God. First, by her example Catherine teaches that God is able to relate to us humans on our level. She was able to tell God about human events and affairs. Secondly, her action of asking God for things is a sign that Catherine had a great trust in God and in His love. She would not have made those prayers in the Prologue if she thought God was unconcerned and indifferent to our well-being. Consequently, Catherine shows not only her fragile, human side, but also her trust and hope.

The Way of Perfection is the section where God speaks to His dialogical partner in reply. This section is longer than the Prologue, yet this should be of no surprise since God obviously has more to say than Catherine. In this section the distinction between virtuous and non-virtuous people is made. The difference is that, unlike those who live in vice, virtuous people have an awakened conscience, appreciate the fragrant smell of virtue, and take joy in the company of other believers (p.30). And because the life of virtue is superior to its opposite, the life of vice, just as love is superior to hatred (p.34), God desires virtue for all people. "... I look on them and give them light (p.30)."

A finer distinction is made between the virtuous and the truly virtuous. The virtuous are those who enjoy the presence of God yet take it for granted. They do not make perfect contrition for their sins. Consequently, their sins are forgiven, but not the penalty due to their sins. "...These receive no pardon of the penalty but only of the sin itself (p.31)." But the truly virtuous are those who not only participate in the presence of God, they also are disposed to receive this presence in a humble way. As a result, their sins and the penalty due for their sins are forgiven.

In summary, St. Catherine's words to God are encouraging because she speaks to Him about some of the things relevant to my life. But God's words to Catherine are challenging because they point out the inconsistencies and weaknesses of believers. Fortunately, God would not have said these difficult things to Catherine if He did not think we could learn from them and change our ways.

In my view as well as that of other recognized Catherinian scholars, this TAN volume, Algar Thorold's translation of The Dialogue of Catherine of Siena, represents an old and very flawed presentation of the original, very Victorian in its style and often inaccurate.
Thorold's translation Catherine's Dialogue was first published unabridged in 1895. Since then a number of much-abridged re-issues of that translation have been published, including this TAN release of the 1907 edition. The inadequacy of Thorold's translation necessitated a completely new translation, which I undertook and published in 1980 (Paulist Press). That edition is still under copyright and available only under the Paulist imprint. My rating shows 1 star only because the choice of 0 was not available.

This is a classic work of prayer and theology, of course, but let it be said that the translation is also wonderful--warm and elegant at once (in spite of what one of the previous commentators has had to say about it). While I'm at it, let me say that I hope Saint Benedict's Press keeps doing what it's doing--namely, putting out Catholic classics both old and new. They're a small operation, but their paperbacks are affordable and of the very highest quality: sturdy, with thick, heavy covers, and hardy spines that will stand up to many years of handling (unlike what you get from, say, Paulist Press), and attractive text. Highly recommended. The sniping review posted here by Suzanne Noffke should definitely be taken with a pillar of salt.

This is an extraordinary book. It has both explanations of the virtues and suggestions about how to incorporate them into a person's life. The tone is personal. It seems like the author is talking directly and easily with the reader.

Groeschel does not disappoint, if you are an avid fan or a first time reader, this text will present very realistic situations for an expansion of spiritual growth and provide attainable options. The chapters are concise and this is a book one could space out over time or read in a full setting.
Groeschel once again challenges the reader to lead a more fully Christian life and uses his psychological background at times to relate to what frustrates and beseiges the modern day person searching for a closer realtionship to God. Excellent as a retreat companion or a Lenten guide without gloss or heavy duty theological phrasing.

An absolutely clear and easy to read format gets to the heart of virtue in seconds with practical points at every step. What's best is knowing that the author is one who practices what he writes, all the while reminding us of the need to convert daily from ourselves and selfish tendencies toward the unself-centered love of God and neighbor. So much is packed into this little book for all ages and stages of spiritual, yet practical development of mind and will. This would make a helpful group study. Every teacher, parent, student, subway, doctor and dentist office should keep a copy out. Edith Burns would approve heartily.
Oh, and this is NOT a works-based salvation worldview. The worldview expressed is based on what God has made, body, soul and matter and God's gift of grace which blesses all regardless of whether or not they believe OR love. The task of responding to this grace is that of the individual reader, a response which either receives and willingly accepts the grace OR ignores and disregards it since humans are not puppets or robots by design.

The title may be a play on Rick Warren's Purpose Driven Life (apparently an editorial decision), but the content is both solid and time tested. Father Groeschel takes a look at the seven virtues, and explains the role of each of them in the life of a Chrisitan. He gives multiple examples of how each virtue is lived out, and insights on how to reach for them in our own lives. This is a straightforward guide on reaching a focus which will more readily help the reader attain the focus and peace they desire.

I was hoping for a practical guide to practicing virtue. Unfortunately, most of this book is just philosophical ramblings on the virtues. Sometimes they are interesting, but occasionally they are the types of ignorant cliches that turn people off to virtue and religion. Did you know that, "We are rich because someone else is poor." (p. 47) Probably not if you passed Econ 101. This is not Christianity...it's Marxism. The theological version of this untruth would be, 'People are in heaven because others are in hell.'

Or how about this gem of moral equivalence:

"When Roman civilization was in decline, the emperors provided bread and circuses. The circuses were combats in which gladiators killed one and other and Christians were fed to the lions. Now the equivalent in violence can be seen on television. We condemn the Romans for their barbarism, but are we any better? Don't we have a constant diet of death and destruction for entertainment?" (p.56)

That's not deep...that's retarded. Perhaps TV shows should have a disclaimer that says that the death and destruction portrayed is not really real (no Christians, or others, were harmed in the making of this movie). Or does that matter? These sort of sophomoric musings on the nature of virtue only adds confusion to an already complex subject.

Despite the occasional gaffs, there are some good insights and observations. Many of them are in the form of quotes from other great Christian thinkers.

I would definitely recommend instead - St. Benedict, Hero of the Hills and St. Benedict by Mary Windeatt.

While I really liked Wohl's book about the life of Catherine of Siena which showed how her life impacted the history of her time; this story of St. Benedict, however, seemed to be the opposite and was very disappointing, inaccurate and also plain boring.

This book is a novel about Rome with its politics and affairs (characters giving long speeches about their feelings on the subject of Rome and its rulers). While taking great liberty in trying to tie Benedict's life in with the other characters by inventing a whole storyline, soap opera style, about St. Benedict prior to his leaving Rome and being a hermit and monk. To me it was degrading to the true story of St. Benedict's life.

I received this book as a gift recently. Once I picked it up, I could not put it down. The title of the book implies that it is a novel about St. Benedict, but he is actually just one of many characters in this historical novel. DeWohl does a wonderful job describing the Roman world at the time of St. Benedict, making it come to life.
If you are a fan of historical fiction, read this book. If you are a fan of Louis DeWohl, read this book.

This is an excellent rendering of the story of St. Benedict. Rome is in chaos. The Goths have destroyed all that ancient Rome was, and many Romans are willing to use any means to regain that ancient glory.

Peter, the unscrupulous, destroys the lives of nearly everyone he touches. Benedict, once his tutor, brings the life of God to all he touches.

As a boy, Benedict was told "Life is dirty. Don't think you can change it. No one can. And you are living in it." Benedict, seeing that the false life in Rome is "dirty," becomes a hermit and then the great saint that God calls him to be.

Read this book and enjoy your glimpse into Rome. De Wohl has obviously done a lot of research to provide us this historical fiction. His portrayal of Rome as unseemly and yet a jewel is fascinating. His portrayal of Benedict is enlightening.

The Citadel of God was Benedict's monastery. It still stands today and this book is a testament to a man that was favored by God because of his faith. Enjoy the book.

Until I read this gem by de Wohl, all I knew about St Benedict was that he founded a Catholic order of priests now known at the Benedictines. He certainly was close to God, and God must have inspired him to write his rules for living together. After 1,500 years, the Order of St Benedict is still operating.

The book got me interested in Theodoric, the Ostrogoths, and Boethius, and it's been fun reading about them on the Internet and seeing how well de Wohl knew his history.

The novel Citadel of God is one of the finest works I have read about St.Benedict. While keeping St.Benedict as the main subject of the book, de Wohl also includes the chaotic war between the Goths and Byzantium. In doing this de Wohl unites the almost opposite "plots" through wicked Peter's visit to Monte Cassino and conversation with St.Benedict at Cassino while also remaining historically accurate.

In all this book is a must read for those who are interested in history and most importantly for a look at one man's journey to God.

I recommend this book highly to anyone who's looking to find the foundational cause of all disease as well as the one true cure! This is one of the top requests in our Health Niche on our website, and recommended reading for the Vegan Journey Roadmap!

I believe this book is worth gold. The benefits one can achieve are amazing. However, some see the book as outdated because of the new information we may believe "modern science" has, but I think that there are basic truths contained in the book that have nothing to do with modern technology. The idea is that by following the simple advice, much of modern technology in medicine will not be needed as you can do so much for yourself than you once thought possible.

Fasting can be very healing for the body... there are different types of fasts. Most common are water fast, juice fasts, and some eating of veggies or fruits. This book however, isn't that helpful in information on fasting and the benefits for the body. An internet search on fasting will provide more information on fasting, the impact on the body, the healing benefits. Or you can get other books on fasting that will be more helpful. The important thing is that fasting can be so healing for us... it is worth learning about and finding the best way for you.

What a simple, wonderful and true author. No marketing (low price), no pictures,no turning around the pot...just the truth, take it or leave it! The transition diet is easy to make when we follow the instructions.I felt this man speaks right from his heart, wanting to help people to live a wonderful life. I read many other books, and still come back to this one.

This book concentrates on the Lemonade Fast and the benefits that the author experienced from it. It talks a bit about his diet theories and how they relate to Fasting and he also lightly touches base on the Mental and Spiritual aspects of Fasting.

I would say that some of the authors theories are still ahead of their time but being that the book was written such a long time ago, some of his theories are becoming quite dated.

Half of the book ends up with 8 of the authors essays, which are more or less used as filler.

Quite a good book overall. But I would also recommend the books "The Master Cleanser" and "The Fasting Path" to go along with this book.

In light of the praise that has been burdened upon `Values in a Time of Upheaval', and considering the undeniable power of reasoning that is displayed in Ratzinger's theological contemplation, it seems daunting that anyone should propose to negatively critique his work. For myself, I offer no challenge to Ratzinger's correct evaluations on the state of Europe, or in the catastrophic demise of Christian values in pluralistic society which are contained in his book, yet a challenge must be raised to the claim that his conclusions and suggestions are firmly in line with Catholic teaching. Simply, they are not.

Clearly a victim to the much promoted fallacy of argumentum ad temperantiam, Ratzinger seeks to strike a balance between what he considers unreasoning religious Fundamentalism, and the moral and spiritual Nihilism that is much trumped as an asset to any modern society. Seeking a compromise between the two may become a neo-modernist philosopher, or a theistic sociologist, but it cannot be considered correct for a man who now claims to sit on the Throne of St. Peter. Indeed, a cursory clance to past Papal Statements, such as those voiced by Pius IX, Gregory XVI, Leo XIII, and Pius X, will reveal that the Catholic model of society has already been declared. Ratzinger's considerations of the infallible statements promulgated by these men is limited, and his acknowledgement of them is seemingly non-existent. The doctrine of the Social Kingship of Christ--a dogma that can be digested by both the peasant and the scholar--is brushed under the carpet, and replaced with over-intellectualised semantics which do no justice to God and His Mother, and which have no hope of being put to good practice in this age or in any.

Catholics must escape the cliched mindset of Papolotry for which neo-conservatives have fallen victim to, and ask what the traditional teachings of the Church are regarding the problems that we face today. Those answers will not be found in this book. They should also ask why, for a man who claims that the teachings of the Second Vatican Council, be reconciled with earlier Councils, his own attempts are limited to nil.

I was unaware of this little gem until I was visiting the refectory of the monastery which is affiliated with my former undergraduate institution. While eating, the spiritual reading progressed as it normally does, although the tone most definitely sounded somewhat contemporary. Hearing the text, I though that it might just be something by Pope Benedict, for the presentation and style surely sounded like his. Additionally, the no-nonsense, profound approach to the subject set of "Ratzinger-sirens" in my brain. Once it was confirmed that this was a work of His Holiness, I made certain to place it on my "to buy" list because of my deep love for his work.

I must say that this book should be a necessary read for all politicians in the Western World, as West that is losing its conviction for the truth and is slowly slipping into the hole of relativism. What we have here is an enlightened testimony on the power of the Truth, a power which is not coercive, as the Pope affirmed in Regensburg. Although I am not ready to proclaim this from the roof-tops, it is my conviction that we have forgotten the nature of democracy and are slipping into a "mob-rule" (or "majority rule") society which has little conviction for the Truth but instead embraces the agonal principles of political power, particularly in the factionalistic party system. Although it is my conviction that the political realm will never be perfect on its own (for the world will not be perfect on its own), I do think that steps must be taken in the right direction in order to ensure that we function as Collaborators in the Truth and not partisan dialecticians. I must say that this text is very accessible and yet profound and is therefore suggest it to all Catholics, as well as all persons of good intent who are open-minded enough to reflect upon the thoughts of a profoundly brilliant man.

Values in a Time of Upheaval is a title perfect for modern times: a discussion in which the author defends the role traditional Judeo-Christian values in the world. His survey of the Christian faith and its place in a changing modern society of competing values and religions makes for an excellent review of his ideas and solutions on world problems and is a recommended pick for any Christian spiritual library interested in dialogues surrounding contemporary issues.

Ratzinger's reason for writing this book is found most cogently stated in the epilogue when he notes, "Man feels truly free, truly himself, only when he has got rid of God." He wrote this book to combat that error, to point out the historical developments of various political movements and to urgently demonstrate the need for God and the role of faith in modern life. This is not novel ground, even Ratzinger as then cardinal and now as Pope Benedict XVI has made similar remarks. Yet what makes this book unique is it's focus on man's departure from God, how it came about and the urgency for a return. I would hardly say it's his best book, but he is a phenomenal writer and it's well worth reading.

This is a small volume of essays, on moral and political topics. In it, Pope Benedict XVI continues to explore a theme which has often concerned him: the threat posed by secularism and moral relativism to the future of the West, and particularly to the future of Europe.

As always, Benedict is a superlative writer and thinker. He is one of the world's foremost intellectuals, in any field, and everything that he writes is worth reading. The Church is truly blessed to have so gifted a leader, particularly coming after the extraordinary leadership of John Paul the Great.

At the same time, I have to say that Benedict's political writing is a bit disappointing to me. He tends to focus on the negative. Europe is falling apart, because it has lost its Christian roots. The "European sickness" has lead to a drastic decline in the birth rate, a loss of will to defend European values against attack and a general sense of self-loathing, self-indulgence and of giving up on the future.

I agree, but: (a) at this point, I heard it before; (b) I would like to have more insight into WHY Europe has gone in this direction; and (c) I would like more and better ideas about how to turn things around. Unlike the sunny optimism of John Paul, Benedict seems to take a very black view of the European future. Like Reagan, John Paul always used to feel that our best days our ahead of us; Benedict seems to feel that things are falling apart, and there is not a whole lot anybody can do about it. He may be right, but I would like a bit more optimism from the high command.

And this leads to another problem that I have with Benedict's political thought. His focus is entirely European. I do not think he has a good grip on world politics, considered as a whole. A useful contrast is with Mark Steyn's book, American Alone. Steyn is far from an optimist, in any sense of the word, but he is very clear that, while Europe is going down the drain, America is doing far better, in every sense of the word.

Benedict retains this European idea that America is an "outlaw" nation, because it does not listen to "world opinion", meaning, of course, Western European opinion. I think what this analysis misses is that "world opinion" so defined is so filled with weakness and self-hatred that, were America to listen to it, America would be paralyzed. If America is to remain an effective moral actor on the world stage, we can not listen to Europe, because, candidly, Europe is ALWAYS opposed to effective action.

I am sorry to see the Pope buy this nonsense that somehow multilateral action, particularly when based upon European or UN supports, is morally superior to unilateral American action. Hey, as a practical matter, America needs all the allies it can get, but, as a moral matter, I can not see how any serious person can think that the UN or the European Union is a moral authority compared to America. Sorry, but the UN and the European Union sat there and did nothing throughtout all of the Balkan Wars, Rwanda, Darfur and all the rest of it. The reality is, whenever there is genocide or dictatorial abuse in the world, either the US intervenes or no one does. The US is not perfect, but it sometimes acts effectively in favor of the world moral order. Europe never does.

Benedict, it seems to me, does not undertand that the European sickness has not afflicted America as badly as it has Europe. Yes, we have our share of self-loathing types, and of morally decadent, self-indulgent people, but they do not define America. Our birth rate remains the highest of any of the industrialized nations. Our economic growth rate is far higher than that of Europe. Compared to Europe, America retains a great deal of self-confidence and faith in the future.

What accounts for the difference? A big reason is that we have a huge Fundamentalist Protestant population. America is not France, in large part, because we have the Bible Belt, and they voted in Reagan and now Bush.

This is an empirical fact, but it suggests a course of action. The Catholic Church should align itself more with fundamentalists and evangelicals. This little book is largely a cry for those who believe in traditional values to stand firm for the faith. Well, we have tens of millions of Christians who feel that way in America, but they are mostly not Catholics. Benedict would be a far more effective leader, if he would build more bridges to our brothers and sisters in Christ outside the Church. I appreciate that ecumenical outreach has been a big priority under both John Paul and Benedict. I suggest, however, that we ramp it up; Christians need unity now, more than ever. Also, it seems to me that most ecumenical outreach is toward what we call in America the "mainstream" Protestant churches, i.e. the big-name, high-status denominations like the Episcopalians and the Lutherans, whose churches are declining rapidly. We need ore outreach toward Baptists and other Evangelicals. They are the Christians whose churches have vitality.

If your intent is to produce a play then buy this book - I was expecting a narative and after 2 pages tossed it in the trash. It was tedious and not even close to what I expected.

Dr. Robert Zubrin is an aerospace engineer and one of the leading experts on and advocates for manned Mars missions. He's written hundreds of technical papers and several books on Mars exploration, testified before Congress and founded the Mars Society. He'd seem to have a pretty full plate. But over the past couple years he's turned his hand to fiction and now bids fair to become a Renaissance man.

Mr. Zubrin first fictional turn was, not surprisingly, a science fiction novel, First Landing, about a trip to Mars. It sported cover blurbs from the likes of Kevin J. Anderson, Kim Stanley Robinson and Gregory Benford and got good reviews. For his next effort he stuck to science fiction, but departed quite radically from the subject of Mars. The Holy Land is a delicious dystopic satire that does to the Israeli-Palestinian conflict what Orwell did to the Russian Revolution. If the topic was unexpected, even less predictable was the deft touch he demonstrated for comedy. You couldn't help but admire the courage and skill with which he exposed the inherent absurdity of such a deadly serious situation.

This time around Dr. Zubrin has been even more adventurous, offering up not just a tale of the American Revolution and the archetypal traitor but he's rendered it as a play to boot. The tragedy of Benedict Arnold has always fascinated--a genuine hero of the revolution for his roles at Fort Ticonderoga, Saratoga, and the assault on Quebec who, physically wounded in combat and psychologically embittered after quarreling with the Continental Congress about rank and money, eventually tried to surrender West Point and George Washington and his staff to the British. The plot was foiled when Arnold's British "controller," Major John Andre, was captured with incriminating plans on his person. Arnold defected to the British and served them ably fighting against the Americans, but Andre was hanged.

Dr. Zubrin does take some liberties with history, mostly for purposes of sketching in the various characters' motivations. He makes Peggy Shippen the key to the whole affair. A friend of Andre's in real life, Dr. Zubrin makes her Andre's paramour and a devoted Loyalist, her marriage to Arnold little more than part of a grand nefarious scheme. In addition, Andre is at least implied to have been General Henry Clinton's lover as well as his chief of intelligence--he was certainly closer to the difficult Clinton than most. Arnold, meanwhile, is played as a man insecure about his modest social background --Shippen refers to him contemptuously as a drugstore "clerk" -- and strongly attracted to the more stylish and aristocratic "Tory Girls" than the homier and homelier "Patriot Girls." Shippen and Andre use this and his disappointed ambition to ensnare him in the plot. Historical purists may be upset and, in truth, while some of these interpretations can at least find some support in the record others are pure speculation. Nonetheless, you do require some motives to drive the drama and Dr. Zubrin makes these serve well.

As always in a historical fiction characters are called upon to explain the setting and the events of the day, which can be pedantic and unnatural but is pretty much unavoidable. George Washington has a walk-on in which he's impossibly noble, except that we know of the instances where he acted just so in real life. There are a fair number of asides to the audience and it's not altogether clear how they'd work out on stage, but they do help reveal the internal thoughts of the dramatis personae. One nice touch is the presence of several period songs (though sadly not my favorite, Chester). Best of all, Dr. Zubrin once again demonstrates a real facility with comedy. In particular, he gives Peggy Shippen such a sharp tongue that several of her comments are laugh out loud funny.

The leaders of the Revolution were themselves shaped to some considerable degree by works like Joseph Addison's tragedy, Cato. How fitting then of Dr. Zubrin to pay them tribute with a play of his own. It's delightful.

Robert Zubrin continues to demonstrate his amazing literary range, from the science based "The Case for Mars, " the fictional extension of scientific exploration in "First Landing," and even political satire in "The Holy Land." Now seeking to add playwright to his list of accomplishments, Zubrin reveals the historic episode of Benedict Arnold's betrayal of his friends and his nation for what it truly was - a decisive moment in American history and a clear exposition of the virtues of America's founding leaders.

"Benedict Arnold: A Drama of the American Revolution in Five Acts," early demonstrates what is often glossed over, which is that Benedict Arnold was an amazing and heroic leader of men during the American Revolution. His intervention at the battle of Saratoga is historically accurate and shows the invaluable contribution of this tragic figure to America's revolutionary success. Yet Benedict Arnold was as weak in character as he was strong in military leadership.

And it is in drawing that distinction between Arnold's weak character to his decisive military leadership that we find the power of Zubrin's playwriting. For it is the contrast between Benedict Arnold and the man he would betray, George Washington, which powerfully delineates the failings of Arnold the man from Washington's, and America's, most magnificent moment.

Zubrin's choice of a play to explore this American moment was excellent. With overtones of Shakespeare's "Othello," Major John Andre, to the British a hero, is shown for the careless manipulator that he was. Andre's exploiting of Peggy Shippen at every turn for his own benefit and advancement led to one of the play's finest moments as Andre meets his end at the order of General Washington, a man whose greatness Andre underestimated to his doom.

As we approach the nation's Birthday on July 4th, the tragic betrayal of Benedict Arnold should, through Zubrin's play, become a mainstay production of our American celebration. America has always been served in her hours of need by men of great character, and never is this more clearly shown then when viewed through the lives of the pretenders, men who, though with great skills and abilities, fail the nation for lack of character and virtue.

May "Benedict Arnold" forever be a reminder that it is through the depths of the souls of our great men, not in their great feats alone, that our nation has flourished.

This historical play, set in the American Revolution, dramatises how
the Rebel General Benedict Arnold was moved to change sides.

Arnold, like Oliver Cromwell in the previous century, is a man with no
military background who turned out a brilliant general and leader of
men.

He first faces a campaign of slander by jealous politicians. The
British spymaster in America, Major John André, then uses the beautiful young
Peggy Shippen to entrap Arnold into a marriage beyond his means.
Arnold's huge debts provide the point of leverage from which André can work
his plan, although it does not turn out entirely to André's own
advantage.

The play is deliberately written in a variety of styles, with
naturalistic dialogue interspersed with lengthy stylised speeches in highly
formal language. This would require careful staging and direction to guide
the audience.

"Benedict Arnold" is reminiscent of Shakespeare's "Othello", in that it
is the villain who is the protagonist. Early scenes establish Arnold's
military abilities, but after that the action is driven by André, in
the same way that the plot of "Othello" is driven by Iago. Once Arnold is
no longer a field general, partly because of a wound, he loses the
platform on which he was accustomed to act and increasingly becomes a
passive victim. He finally recovers his power of initiative and bets
everything on the gamble of changing sides, a ploy in which he must face the
highest of risks to gain his reward.

The character of Arnold provides interesting possibilities for the
actor who plays him and for the director. He could be played as a noble
character who is broken by unbearable pressures, or as a man whose
weaknesses are cleverly and ruthlessly exploited by his enemies. Even though
he spends much of the play reacting to the actions of others rather than
driving the action himself, he is always the centre of attention.

From the practical point of view, the play could be produced by a
relatively small company without major expense, so as well as being worthy
of consideration by professional producers, it would be suitable for
amateur groups as well.

5 out of 5 points

An Entertaining and Educational look at U.S. History

Benedict Arnold: A Drama of the American Revolution in Five Acts is both an enjoyable read as well as a unique look at the struggle for the U.S. to become the Democracy that it is today. Benedict Arnold is portrayed as a fearless hero who is instrumental in the success of the American forces in spite of some of the challenges that they faced. Injured during a campaign, he is seen as a hero who has gained the respect of General George Washington himself.
As he faces a long recovery from his wounds, which injure his spirit more so than his body, through this play you can see that he begins to envy the British and he desires the things that someone of his social status would normally be denied. Sensing this weakness and utilizing her feminine charm, a Tory spy named Peggy Shippen is convinced by a British agent named John André to coerce Arnold into betraying his country.
Arnold feels as if he is backed into a corner as he does not want to return to his employ as a local pharmacist and bookseller. As he tries to decide what he can do to retain a high status, Peggy - under the influence of Andre, suggests that he sells secrets to the British for a high price. He is torn between his loyalties to the country and to General Washington, but as he negotiates a large fee (10,000 pounds) for turning over West Point to the British, his loyalties are quickly forgotten.
Although he was assigned another high military post by Washington, he protests and calls himself lame until Washington aggress that he is to be given command of West Point. He sets up a favorable scenario for a successful British Invasion and gives John André detailed plans of West Point. Andre' is captured with the plans and all fingers point to Arnold as the one who gave him the information. Hence - the plan is foiled as André is executed and Arnold escapes to England where he is generally despised.
I've read Zubrin's "The Holy Land"; this book, although more historical non-fiction as opposed to Science Fiction, highlights his versatility and fact-finding abilities.
Benedict Arnold: A Drama of the American Revolution in Five Acts was a joy to read and it makes an otherwise mundane topic very entertaining and enlightening. Although a short read, because it is actually a play, it was one book that will give my library some diversity and substance that I will enjoy for years to come.



Reviewed by; Tyrone V. Banks of Betsie's Literary Page

A great book for a book discussion. The leader's guide provides discussion provoking questions. The book itself offers something for every stage of faith.

For my small study group of women who faithfully meet on an early morning once a week, this book calmed and directed turbulent souls. This was especially important and meaningful to us since our first session ended just minutes before the tragedies of September 11 occurred. The book's wisdom has continued to help carry us through. A previous acquaintance, however small, with the benedictine way has been helpful to individual members.

Most people find spirituality a wonderful concept, but they suspect that it is difficult to practice spirituality in the midst of ordinary daily concerns. Elizabeth Canham offers a wisdom of spirituality that is grounded in the classic practices of Benedict, and she helps readers understand that the spiritual practices described by the 6th century Benedict were intended for ordinary working people. Canham structures the book so that we begin with Scripture and then we move to that essential Benedictine spiritual practice of hospitality. Prayer is a foundational discipline that Canham covers, but her conversation about other practices is a treat. She writes with an ease and charm as she yokes manual labor and rest, two spiritual practices that are misunderstood spiritually.

Canham seasons her work with her life's experiences. She grew up an evangelical Christian in England and is now an Episcopal priest in the US. She lived in Manhattan and in a monastic situation in rural South Carolina. These experiences make visible the very Benedictine understanding of life as pilgrimage. Her work is well informed. Her understanding of Benedict's insights allow me to take up these practices in a life in which I fend off chaos and disorder. And that seems to have been a part of Benedict's vision in the disorderly 6th century.

Used this as a book for small groups for women. It is a life changing book. It's an application of the Spiritual Disciplines for our lives today. God invites us to change and this book speaks to us about listening for the Whisper of God in our lives. A wonderful book.

The Book cover blurb doesn't tell the buyer that the auther is an Episcopalian Priestess. If the reader is a liberal Episcopalian, the reader will probably love the book. However, Heart Wisperers isn't for everyone and might be a disapointment or even offensive for some readers.

The book is fairly well written, but not for the general audience of Benedictines. Roman Catholic Oblates would find there are many pages with theological and moral unsoundess.

Frankly, what is disapointing, is it wouldn't have taken that much effort to strip out the snipe at the Fundimentalists and tone down the social re-engineering comments. Perhaps in the future Canham will write books that have a broader appeal.

This short (under 100 pages) treatise is a wonderful addition to one of the newest gems of the Church; the Catechism of the Catholic Church. Written by two true intellectual powerhouses of modern times, Cardinal Joseph Ratzinger (now His Holiness, Pope Benedict XVI) and Bishop (now Cardinal) Christof Schönborn, it is full to brimming with insights into the motivations behind putting together a new universal catechism, what options they considered before starting such a monumental task, and how one might prepare himself before embarking on reading or teaching the Catechism.

Don't be put off by its relatively small size...while it is not necessarily a hard read by any means, its wisdom is concentrated and will definitely deserve several read-throughs to fully appreciate. This belongs on the bookshelf right next to the Catechism itself, along with Ignatius Press' "Companion to the Catechism" right next to them both! A must-have for any serious student of Catholic doctrine.

The book was disappointing. It was written for priest. Donated to a library.

Introduction to the Catechism of the Catholic Church by Pope Benedict XVI is an excellent resource in and of itself, it serves as an introduction not only to the history of the Catechism and the Catholic views on truth it also has excellent short introductions to each of the four sections in the Catechism.

I purchased this book as a requirement for a class on the CCC. Both Ratzinger and Schoenborn give very detailed information on the Catechism, from its early history to how it is built up.
Though the book is titled as an "introduction", I would only recommend this book to those, who have a deeper interest in the Catechism, or those with prior knowledge of its content. It is not always an easy read and I had to read many things more than once.
All in all, you cannot get a better duo writing a book on the Catechism than Ratzinger and Schoenborn.

The Catechism of the Catholic Church is a beautiful work which seeks to break open the Catholic faith both for believers and those with questions about Catholicism.

This book which is a collection of short essays by then-Cardinal Ratzinger and then bishop Schönborn now Pope Benedict XVI and Cardinal Schönborn,serves as a backdrop to the Catechism, it explains the development of the Catehchism, the rationale for its construction, why certain things were included and others weren't. Then it goes on in a very brief but insightful manner to give a thumbnail sketch of the Catechism.

It's a short read, and very useful in doing what the title claims.

At the time these were written, Ratzinger was silencing the greatest Catholic voices of our time in Father Hans Kung, the Fathers Cardenal, The Brothers Boff, Father Aristide, Father D'Escoto, etc., etc., driving many to despair at finding home in our once Universal and Catholic Mother Church, and forgetting the prophetic voice of our martyr and confessor of the faith Archbishop Romero, all great Catholics courageously witnessing the Gospel.

So it is rather ironic here to read of Ratzinger's "demanding Jesus"

A tragedy how he silenced our Church's most powerful and respected voices which were calling millions to Christ, souls now lost without a pathway or shepherd.

A tragedy

By the way, many find that cover photo a sacrilege and a blasphemy. You cannot photograph the consecrated Host. It is the height of arrogance to picture Ratzinger thusly. Ironically it is the very offertory position Archbishop Romero stood in when US-backed forces entered his small hospital chapel and shot him through the heart.

This is a 'must read' book for every Catholic, really every Christian, and anyone who really wants to understand the person that is Jesus. The modern descriptions of Jesus presented to us tends to be the man carrying a lamb over his shoulder, rubbing a little childs head and smiling - the man who accepts everything with out judgement. But as the Pope so beautifully points out in this book, this modern Jesus in not the man you find in the Gospel. The Jesus you find in the Gospel is the one who can change your life, change societies life. I am an average lay person - not specifically educated in religion or theology - and I could clearly understand and relate to everything the Pope wrote about in the book, it wasn't over my head. He has a wonderful way of writing and can take very complex ideas and situations and make them understandable in a beautiful way. His knowledge and deep understanding of the bible and all Christian tradition is obviousl and shows through in every paragraph. It is facinating to see how he works scripture and ideas from the Saints directly into his thoughts and writing. This book should be in every home library.

A Jesus Worth Dying For

Christology seems to have come full circle. Beginning with Albert Schweitzer's Quest For the Historical Jesus, initiated at the turn of the twentieth century, and accented with Rudolf Bultmann's existentialist approach, theological inquiry into the person of Christ has been gradually picking up speed on a downward spiral, hitting rock bottom in the last many years when many theologians, under the pretext of licit academic freedom, have been found writing off even the most rudimentary elements of ecclesiastical teaching; teachings hammered out in the beginning centuries of the post-apostolic era.

Most recently, Roger Haight-former president of the Catholic Theological Society of America (CTSA)-was under investigation by the Congregation for the Doctrine of the Faith (CDF) for ideas he forwarded in his book, Jesus Symbol of God. The inquiry into his work climaxed at the beginning of this year when the CDF, then under of leadership of Joseph Ratzinger-now, Pope Benedict XVI-published a notification on Haight's book, claiming that it denied the divinity of Jesus, the Trinity, the salvific value of Jesus' death, the exclusive and universal mediation of Christ in salvation, and the resurrection. One would be naive to think that the lack of such notifications on the part of the magisterium would mean that Haight is a black spot on a white wall; this could not be further from the truth. In the midst of a quite telling defense given to the theologian throughout the academic world, the most appropriate of responses came from Jesuit, Gerald O'Collins, who said, "I wouldn't give my life for Roger Haight's Jesus. It's a triumph of relevance over orthodoxy". Indeed, it is.

It is into this scene that we welcome Ratzinger's newest book, On the Way to Jesus Christ. In this timely collection of essays, from a scholar who has so often been at the forefront of these debates, he responds again to the question of Christ: "Who do you say that I am". While many theologians seem to suggest that there can be no true and orthodox response to this inquiry, Ratzinger shows that the mystery of Christ is such that while there are certainly boarders within which one must swim, theological speculation, faithful to the Church, is like an ocean-virtually inexhaustible.

It is ironic that the re-construction of the "historical Jesus" is being taken on by the same strand of thinkers whose philosophical presuppositions led to the de-construction to begin with. This "band of scholarship", notes Ratzinger, "forbids God access to the world" because is starts with the inference that "history is fundamentally and always uniform and that therefore nothing can take place in history but what is possible as a result of causes known to us in nature and in human activity." "Divine interventions", he continues, "that go beyond the constant interaction of natural and human causes...cannot be historical." What follows, then, is a God that has no real activity in the world, and "consequently...no `revelation' in the proper sense."

The Church, in the last 2000 years, has encouraged and kept the sciences alive, but in the hands of human beings they have honest limits that many adherents seem unwilling to admit. Ratzinger explains that a science which begins by asserting an inept God-a God that cannot act supernaturally in the world-starts with a tenant that is as un-provable as the notion of a "Creator". Nevertheless, that does not, and should not, keep man-kind from reaching beyond the scope of this world into the universe in response their innate thirst for knowledge, and making logical deductions based on clues found within nature. While faith is certainly the foundation of Christianity, it is a faith that "first acknowledges the dignity and scope of reason". "Reason is critical of religion in its search for truth; yet at its very origins," says Ratzinger, "Christianity sides with reason, and considers this ally to be its principle forerunner"-an admittance that sets Christianity out among the other world religions. Christianity's believability, nonetheless, transcends the sciences, and one would be remise to not acknowledge the witness of martyrdom accompanied by a "renewed life", on the part of believers, "which reopens our closed horizons." The Church has historically "regarded conversion to the faith as a positively intellectual journey, in which man is confronted with the `doctrine of truth' and its arguments". Therein man "acquires a new life companionship", and consequently "new experiences and interior progress become possible for him."

While the newest Pontiff explicitly and implicitly responds to the crisis in Christological scholarship throughout the book, his other essays range from a more "aesthetic" approach, reminiscent to that of Hans Urs von Balthasar-one of Ratzinger's greatest influences-and into a discussion of the Eucharist, including an epilogue reflecting on the reception of the Catechism ten years after its publication. A book that the average to more advanced reader can appreciate, On the Way to Jesus Christ refrains from mere dogmatic regurgitations. The essays are novel, yet faithful to, and at the service of, the Church, written by a theologian that swims within the ocean of Catholic thought, presenting a Jesus that is truly worth dying for.

Justin Nickelsen
nouvelletheologie.blogspot.com

This book expands on the Christology that the current Pope teaches. There are indicators of the Bonaventure-based theology of Christ here, the very topic on which His Holiness wrote his Doctoral dissertation. Ratzinger writes as he teaches- methodically and evenly paced, luring the reader into a deeper understanding of the study and pursuit of Jesus Christ. The reader will come away with a more profound appreciation of all thing Catholic, taught in a way this "theologian pope" can. If you can only read 3 pages, the introduction- hard hitting and in the face of relativism sums up his intent.

On The Way To Jesus Christ by Cardinal Joseph Ratzinger is an outstanding collection of various meditations that Pope Benedict XVI wrote for the Doctrine of the Faith as a Perfect for the Congregation. On The Way To Jesus Christ analysis Jesus as the only Christendom and also studies the Church's has a responsibility to evangelize non-christians, concluding with reflections on Jesus' Presence in the Holy Eucharist, and the Catechism of the Catholic Church's presentation of the Christian mystery as seen through the Church's traditional view of Sacred Scripture. On The Way To Jesus Christ is very highly recommended to all Roman Catholics seeking a better understanding of Jesus Christ from the perspective of the man who is now Pope Benedict XVI.

Having read several biographical accounts of the life of Joseph Ratzinger/Benedict XVI (Including John Allen's account and Benedict's own "Milestones."), I found this to be a unique perspective that is a must-read book for the scholar and pedestrian-scholar of Ratzinger/Benedict. It is important to note that this book does not provide the typical biographical chronology that one would expect in such a work. Rather, Fischer reflects from a more experiential perspective, providing insight into the life from the view of an acquaintance.

This is also a translation from the original German that adds another element of uniqueness. Aside from the Pope's own memoir, most of the English biographies currently available are written by native English speakers. While this is a good translation, as far as I can tell, one does not read it with the same flow as if it were originally written in English; something of a minor detail to note. Additionally, Fisher often inserts his own commentary about his life, interspersing it with narrative of the experience of Benedict XVI; something else to be aware of.

All in all, this is a nice read that provides a welcomed change of perspective. This is not the book to read if you have not read one of the other more in-depth presentations of the life of Benedict XVI. Read those first. Then pick up Fisher's book to supplement and vary your experience.

Heinz-Joachim Fischer is the leading Vatican journalist and Rome correspondent for one of Germany's premiere daily newspapers. With Pope Benedict XVI: A Personal Portrait, Fischer provides an informed and informative first-hand account of the new Pope's astonishing life and ministry. From simple, humble believer, Joseph Ratzinger, the man who became Pope Benedict XVI evolved into a world respected theologian, a Cardinal of the Church, the unwavering Prefect of the Congregation for the Doctrine of the Faith, and a primary confident of the late John Paul II. A theologically trained correspondent, Fischer proves himself to be an ideal biographer of the new Pope of the Roman Catholic Church as he presents the history of Joseph Cardinal Ratzinger for three decades, culminating in his being elevated to the Papacy, facing the problems and opportunities for the Catholic Church in the 21st Century. Both professionally and personally, Fischer knows the new Pope very well, and is able to place life story of the new Pope within the intricacies of Vatican City and the Catholic Church with an insider's insights. Pope Benedict XVI is very highly recommended reading, especially for those not yet acquainted with the life story of the newest Roman Catholic Pope.

When Cardinal Joseph Ratzinger of Germany was elected to succeed the late Pope John Paul II, among the least surprised Vatican insiders was H.J. Fischer, a journalist who has enjoyed a personal and professional relationship with the new pope for nearly three decades. Unlike so many of the "instant" biographies of Ratzinger that appeared in the weeks following his election to the papacy, Fischer's book was in the works and was nearly completed before the death of Pope John Paul II in April of 2005. As a result, he offers a personal perspective lacking in books by authors who were forced to rely on secondhand, encyclopedic information about the new pope.

Because the book is based largely on Fischer's acquaintance with Ratzinger, there is little information about his early life, which is fine for those of us who care more about his theology and less about where he attended kindergarten. Fischer picks up the story in earnest in 1976, when he first interviewed the then-local theologian who was making a name for himself in ecclesiastical circles. As Ratzinger quickly rose to the positions of bishop, archbishop, cardinal, and dean of the college of cardinals, Fischer, the Vatican correspondent for a German newspaper, kept close tabs on the prelate's career and stayed in contact with him on a regular basis.

All that may lead you to suspect that an author who is also a native German Catholic would have a tough time maintaining his journalistic objectivity in writing about the first German to be elected pope since the sixteenth century (or the eleventh century, if you want to get technical, but I don't). However, Fischer paints a remarkably balanced portrait of Pope Benedict XVI, revealing such seeming paradoxes as his warm sense of humor but often cold personality. In fact, Ratzinger comes across as the embodiment of an array of paradoxes: a theological conservative who spearheads innovative efforts designed to bring the old church into a new millennium; a quiet, thoughtful, and content Bavarian theologian whose colleagues from around the world considered him to be God's choice to lead the church's 1.1 billion adherents through a time of seismic cultural change.

Fischer also examines the new pope's history of conflict with proponents of "liberation theology," a movement that arose in Latin America in the 1970s through which many Catholic clerics took up the cause of the poor and the oppressed against the rich and the powerful. For Ratzinger and many other Christians, both Catholic and Protestant, the problem was not in the cause itself but in the Marxist thought and the highly politicized nature of the movement. He and other conservatives believed the church should find solutions outside the political arena; liberals believed there was no way the church could be effective in Latin America without entering the political fray.

The memory of that conflict could have prevented Ratzinger from rising through the ranks as he did, were it not for his unwavering stance on issues surrounding church doctrine. According to the author, the other cardinals held Ratzinger's interpretation of, and commitment to, doctrinal authority in such high regard that for many, his election to the papacy was a foregone conclusion.

A lover of classical music who is looking forward to meeting Bach and Mozart in heaven, Ratzinger was not so enthusiastic about ascending to the highest position in the Roman Catholic Church. During the papal voting process in April, he "begged God to spare him 'this guillotine'," Fischer writes. It's insights like that that make this biography a much more interesting and personal one than others on the market. If that's what you're looking for, along with a fairly extensive survey of the last thirty years of Catholic thought from a European perspective, then this is the book to buy.

It's indicative of our society, that as soon as something happens, everyone has to scramble to get a corner of the market. This leads to sloppy journalism, and shoddy writing. The same was true after the election of Pope Benedict XVI, he hadn't been Pope for even a week, before books were already pouring out about him.

Sadly, this is one of those books. The journalist recounts his encounters with then Father Ratzinger, then leaps a few years to Bishop Ratzinger and leaps a few more to Bishop Ratzinger, and soon before you're even a third of the way through the book, Pope John Paul II has died, and Pope Benedict XVI has been elected.

The slipcover heralds the book as a masterpiece, I hardly think so. It has the same recycled pictures that have been all over the media for the past month or so, and it has many glaring typos.

The one point I did like is that they included both Ratzinger's homily at JPII's funeral, and BXVI's first few homilies, to the cardinals, and to the faithful.

I look forward to a year or so from now, when a good quality Biography should be emerging. In the meantime stick with Ratzinger's own autobiography, it's short, and sweet and takes you through the 1970's.

The author claims to be a personal friend of the new pope. One wonders. He seems to misread seriously Benedict's interpersonal style. I know several people who had frequent contact with the pope when, as Cardinal Ratzinger, he was Prefect of the Vatican Congregation for the Doctrine of the Faith. They consistently emphasise his great gentleness and kindness which they found to be at least as remarkable as his oft-noted intellectual brilliance and personal piety. They also observe that he is temperamentally quite shy but was never "cold" - a psychological distinction that seems to be lost on the author.